John 11:22

11:22 whatever you ask: Martha thought that Jesus could still intervene in some way. Despite this, she objected when Jesus wanted to open the tomb (11:39); she wasn’t thinking that Jesus would raise her brother from the dead.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 11:22. Καὶ νῦν οἶδα, even now I know) Martha had conceived a hope from those words which the Saviour had spoken at Joh 11:4, “This sickness is not unto death.” For there is no doubt but that these words had been reported to Martha. [The praiseworthy alacrity of faith is here illustrated.—V. g.]—αἰτήσῃ) Jesus, when speaking of Himself asking, says, ἐδεήθην, Luk 22:32, and ἐρωτήσω, Joh 14:16 (comp. Joh 11:13: where so, immediately before, Joh 11:16, He uses αἰτεῖν of the disciples; ὅ, τι ἂν αἰτήσητε), and ch. Joh 16:26 [ἐν τῷ ὀνόματί μου αἰτήσεσθε, and I say not to you that I ἐρωτήσω τὸν Πατέρα, etc.], Joh 17:9; Joh 17:15; Joh 17:20 [ἐρωτῶ]; but never αἰτοῦμαι. Accordingly the Syriac Version expresses both the former [ἐδεήθην and ἐρωτῶ)] by one word, and the latter [αἰτοῦμαι] by a different word. Martha did not speak in Greek, yet John expresses her inaccurate speech, which the Lord bore indulgently. For αἰτεῖσθαι appears to be a word less worthy in its application, although the Septuagint, Deu 10:12, have τὶ Κύριος ὁ Θεός σου αἰτεῖται παρὰ σοῦ;[297][297] αἰτέω, ‘peto,’ is more submissive, as of the inferior begging, or making a petition to a superior, ἐρωτάω, ‘rogo,’ implies some equality or familiarity in the asker, making the request.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 11:22 . But Martha not only believed that Jesus could have prevented her brother’s death but also that even now He could recall him from the grave: καὶ νῦν οἶδα … “Even now I know that what thing soever you ask of God, God will give you.” Cf. Joh 9:31 . Jesus referred all His works to the Father, and spoke as if only faith were required for the working of the greatest miracles. See Mat 14:31 ; Mat 17:20 . On the use of αἰτεῖν and ἐρωτᾶν see Ezra Abbot’s Critical Essays , in which Trench’s misleading account of their difference is exposed.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

But I know that even now, &c.--Energetic characters are usually sanguine, the rainbow of hope peering through the drenching cloud.

whatsoever thou wilt ask of God, God will give it thee--that is "even to the restoration of my dead brother to life," for that plainly is her meaning, as the sequel shows.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. I know, that even now] She durst not ask so great a favour in direct terms; she only intimated modestly that she knew he could do it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) But I know, that even now, whatsoever thou wilt ask of God . . .—The words express a half-formed hope, which she dare not utter, perhaps dare not even think, that her brother may be restored to life again. She had heard probably of the young maid whose body was reanimated by the life which had but just left it (comp. Mar_5:35 et seq.; Luk_8:41-42), and of the young man whose body was being carried to the grave, when at His command it was restored living to the widowed mother. (Comp. Luk_7:11 et seq.) Her brother had been the friend of Jesus; they had all trusted in His power and His love. Words had come to them from Him telling that this sickness should not issue in death, but that it should further God’s glory and glorify the Son. And now He is Himself present. His words cannot fail, and He Himself cannot be there without a purpose. She dare not say more; but she rests in this, that there is unity of power and will between Him and the Father. Whatsoever He asks, God will give.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. But I know, that even now] ‘But’ must be omitted on critical grounds; and the text should run, and now (that he is dead) I know that, &c. She believes that had Christ been there, He could have healed Lazarus by His own power (comp. Joh_4:47), and that now His prayer may prevail with God to raise him from the dead. She has yet to learn that Christ’s bodily presence is not necessary, and that He can raise the dead by His own power. He gradually leads her faith onwards to higher truth.

whatsoever thou wilt ask] She uses a word more appropriate to human prayer, ‘to ask for oneself’ (comp. Joh_14:13-14, Joh_15:7; Joh_15:16, Joh_16:23; Joh_16:26), not used by Christ of His own prayers or by the Evangelists of Christ’s prayers (contrast Joh_14:16, Joh_16:26, Joh_17:9; Joh_17:15; Joh_17:20; Mat_26:36; Mat_26:39; Mat_26:42; Mat_26:44; Luk_22:32). She thus incidentally shews her imperfect idea of His relation to God.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But I know that even now,.... At this distance of time, though her brother had been in the grave four days:

whatsoever thou wilt ask of God, God will give it thee; whether Martha had such a clear notion of the deity of Christ, as yet, as she afterwards had, is not so certain: however, she was persuaded that he had great interest with God, and that whatever he desired of him was granted to him; and though she does not mention the resurrection of her brother, yet it seems to be what she had in view.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

Ver. 22. Whatsoever thou wilt ask] This is our comfort, that our Advocate is all in all with his Father, and may have what he will of him. What need we any other "master of requests" than Christ? If David will hear Joab for Absalom; and Herod, Blastus for the Tyrians, Act 12:20; what may not we hope?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Whatsoever thou wilt ask of God - Whatever is necessary to our consolation that thou wilt ask, thou canst obtain. It is possible that she meant gently to intimate that he could raise him up and restore him again to them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

She showed some unbelief in her former words, but here again she showeth her faith, but not without some weakness mixed with her faith; for by these words she seemeth not to be satisfied, that the fulness of the Godhead dwelt in Christ, and that he was equal with the Father, and able by his own power to raise the dead; her faith extendeth no further than a belief, that he was in so much favour with God, that if he would please to intercede with God, he would restore her brother to life: this she meaneth; though the raising of persons from the dead was a thing so rare and unusual, that she dares not to mention that particular thing, though uppermost in her thoughts.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Even now—Though he is dead, thy prayer, I know, could bring him to life. She had doubtless heard that he had called others from death; but to the height of so great a boon her mind can scarce ascend, and the half-formed thought disappears.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And even now I know, that whatsoever thing thou shalt ask of God, God will give it thee. Nun oida may be contrasted with ver. 27. In his presence she knows intuitively that nothing is impossible. The aithsh is a word of more human quality than that which our Lord customarily used for his own appeals to God. He spoke of erwtan , to seek as an equal; parakalein , to intercede for another; proseucesyai , to pray; deisyai , to supplicate. It was appropriate enough that Martha should use the verb aithsh . Her word was a burst of excited feeling, and does not dictate to the Master what he should do. Her twofold mention of the name of God with "thou" and "thee," shows that she had not risen to highest light on the Lord"s mysterious relation to the Father. She speaks of him and to him as of a strangely gifted human Friend. But she had doubtless heard of the widow of Nain, and of Jairus"s daughter, and she made no irrational suggestion. The osa covers much. Jesus loved Lazarus. He was Friend to the whole group, and known to them all.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Whatsoever thou wilt ask, God will give it thee - So that she already believed he could raise him from the dead.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

22. καὶ νῦν οἶδα. And even now (that he is dead) I know. She believes that had Christ been there, He could have healed Lazarus by His own power (comp. Joh 4:47), and that now His prayer may prevail with God to raise him from the dead. She has yet to learn that Christ’s bodily presence is not necessary, and that He can raise the dead by His own power. He gradually leads her faith onwards to higher truth. Θεός at the end of both clauses seems to emphasize her conviction that God alone can now help them: but it may be the repetition so common in S. John’s style.

αἰτήσῃ. Αἰτεῖσθαι ‘to ask for oneself’ (Joh 14:13-14, Joh 15:7; Joh 15:16, Joh 16:23; Joh 16:26; 1Jn 5:14-15), is a word more appropriate to merely human prayer, and is not used by Christ of His own prayers or by the Evangelists of Christ’s prayers. She thus incidentally seems to shew her imperfect idea of His relation to God. Of His own prayers Christ uses ἐρωτᾶν (Joh 14:16, Joh 16:26, Joh 17:9; Joh 17:15; Joh 17:20), δεῖσθαι (Luk 22:32), προσεύχεσθαι (Mat 26:36; Mar 14:32), θέλω (Joh 17:24). The Synoptists commonly use προσεύχεσθαι of Christ’s prayers (Mat 26:39; Mat 26:42; Mat 26:44; Mar 14:35; Mar 14:39; Luk 3:21; Luk 5:16; Luk 6:12; Luk 9:18; Luk 9:28-29; Luk 11:1; Luk 22:41; Luk 22:44): S. John never uses the word.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] She seems to express some expectation of the raising of her brother; but it is too great a thing for her to venture to mention:—possibly she had not dared to form the thought fully, but had some vague feeling after help, such as she knew He would give. I can hardly see, as some have done, a “verbum minus dignum” (Bengel) in the form of her expression, ὅσα ἂν αἰτήσῃ τὸν θ. κ.τ.λ. It was said in the simplicity of her faith, which, it is true, was not yet a fully ripened faith: but it differs little from our Lord’s own words, ver. 41.

The repetition of ὁ θεός after τὸν θεόν is to be noticed, as expressive of her faith in the unity of purpose and action between Jesus and God.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

22. The rec. inserts ἀλλά before καὶ νῦν: om. א*BC*. Jn. often uses καί adversatively (see on 1:10), and ἀλλά is not needed here.1 “Even now (although my brother is dead) I know that whatsoever thou shalt ask of God, God will give it thee.” This is a deeper confidence than that which recognises the efficacy of the prayers of any good man (see 9:31). Martha wistfully expresses faith in Jesus not only as her friend, but as the Son of God (v. 27). She understands, though dimly, that He stands in a special relation to God; and the repetition of ὁ θεός at the end of the sentence is emphatic. Perhaps His remark in v. 4 had been reported to her.

ὅσα ἂν αἰτήσῃ τὸν θεόν. Martha used, however, a verb to describe the prayers of Jesus which (according to Jn.) Jesus never used of them. αἰτεῖν is often used in the Gospels of men’s prayers to God, and Jesus uses it thus at Joh 14:13, Joh 15:16, Joh 16:23, but the word that He uses of His own prayers is ἐρωτᾶν. In Jn. (and in Jn. only) ἐρωτᾶν is used of prayer to God; and in the Gospel it is not generally used of the prayers of men, but of the prayers of Jesus (14:16, 16:26, 17:9, 15, 20). Too much, however, must not be made of this usage, for the distinction between αἰτεῖν and ἐρωτᾶν had almost disappeared in later Greek (cf. Act 3:2, Act 3:3), and at 1Jn 5:16 ἐρωτᾶν is used of the prayer of Christians. See further on 16:23. It is remarkable that the words προσεύχεσθαι, παρακαλεῖν, and δεῖσθαι, which are all used elsewhere of prayer, do not occur in Jn.

But Martha, although she uses a word about the prayers of Jesus which He never applies to them, is right in substance; and her confession is a true, if imperfect, statement of what Jesus says Himself at v. 41.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Wilt ask of God [αιτηση τον θεον] . The verb aijtew is used of the asking of an inferior from a superior. Erwtaw is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity. Hence Martha, as Trench observes, "plainly reveals her poor, unworthy conception of His person, that she recognizes in Him no more than a prophet, when she ascribes that asking [αιτεισθαι] to Him which He never ascribes to Himself" (" Synonyms "). Bengel says : "Martha did not speak in Greek, yet John expresses her inaccurate remark, which the Lord kindly tolerated." See on Mt 14:23.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.